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The dissolving of the peculiar church-state of the Jews, and the rejection of that polity by the repealing of their ceremonial law, the vacating of all the institutions of it, the abolishing of their priesthood, the burning of their temple, and the taking away of their place and nation, and in their room the substituting and erecting of a catholic church-state among the Gentile nations, though to us, now that these things have long since been done and completed, they may seem no great matter, yet to those who lived when they were doing, who knew how high the Jews had stood in God's favour, and how deplorable the condition of the Gentile world had been for many ages, it appeared very great and marvellous, and a mystery hard to be understood. The apostle, in this chapter, as in the foregoing and that which follows, is explaining and proving it; but with several very useful digressions, which a little interrupt the thread of his discourse. To two great truths I would reduce this chapter: - I. That there is a great difference between the righteousness of the law, which the unbelieving Jews were wedded to, and the righteousness of faith offered in the gospel (Rom 10:1-11). II. That there is no difference between Jews and Gentiles; but, in point of justification and acceptance with God, the gospel sets them both upon the same level (Rom 10:12 to the end).

INTRODUCTION TO ROMANS 10 In this chapter are contained an account of the two righteousnesses of faith and works, a summary of the Gospel of Christ, a description of the grace of faith, in the nature, use, and means of it, and several testimonies concerning the calling of the Gentiles; and whereas the apostle knew that this, as well as what he had said in the latter part of the preceding chapter, that the Jews had not attained to the law of righteousness, but stumbled at the stumbling stone, would be offensive to his countrymen the Jews; wherefore that it might appear that he said this not out of disaffection and ill will to them, he declares his sincere regard unto them, and the great respect he had for them, by calling them "brethren", by expressing his good will to them, by praying for the salvation of them, Rom 10:1, by bearing testimony of their zeal for God, Rom 10:2, though he faithfully observes to them, that it was an ignorant zeal, of which ignorance he gives an instance, Rom 10:3, particularly in the attribute of God's righteousness; from which ignorance arose all their misconduct in religious things, especially in the article of justification; hence they sought to be justified by their own righteousness, and rejected the righteousness of Christ, and then points out to them the true end of the law, for righteousness which is Christ, Rom 10:4, which if they had known would have set them right, and which is another instance of their ignorant and misguided zeal: this leads him on to what he had in view, which was to give an account of the two righteousnesses he had suggested in the latter part of the former chapter, the righteousness of the law, which the Jews sought for and found not, and the righteousness of faith, which the Gentiles without seeking for enjoyed; and this account he gives in the words of Moses, for whom they had the greatest regard: the description of the former is given in his words, in Rom 10:5, which suggest the impossibility of keeping the law, and obtaining life by it, and therefore it is a vain thing to seek for righteousness by the works of it; the latter is described, Rom 10:6, by the certainty of it, being wrought out by Christ, who came down from heaven, fulfilled the law, and died, and rose again from the dead; and by the plainness and evidence of it, as revealed in the Gospel, Rom 10:8, the sum of which Gospel is, that whoever believes in Christ and confesses him shall be saved, Rom 10:9, which faith and confession, when genuine, are with the heart and mouth agreeing together; the consequences of which are righteousness and salvation, comfortably apprehended and enjoyed, Rom 10:10, and that the above is the sum of the Gospel, and that there is such a connection between faith and righteousness, and between confession and salvation, is confirmed, Rom 10:11, by a testimony from the prophet, Isa 28:16, which being expressed in such a general manner, as to extend to every believer, whether Jew or Gentile, reasons are given, Rom 10:12, in support of such an explanation of that passage, taken from the equal condition of all, there being no difference between them naturally, from the universal dominion of God over them, and from his liberal communication of grace and goodness to all that call upon him; which last reason is confirmed, Rom 10:13, by a passage of Scripture in Joe 2:32, on occasion of which, the apostle proceeds to treat of the calling of the Gentiles, and of the means of it, the preaching of the Gospel, which was necessary to it, which is made out by a train of reasoning after this manner; that seeing salvation is only of such that call upon the name of the Lord, and there could be no calling upon him without believing in him, and no believing without hearing, and no hearing without preaching, and no preaching without mission, which is proved by a citation out of Isa 52:7, and no success in preaching, when sent, without the exertions of efficacious grace, as appears from the case of the Jews, who had the ministration of the Gospel to them by Isaiah, and yet all did not believe it; as is evident from Isa 53:1, and seeing the conclusion of which is, that faith comes by preaching, and preaching by the order and command of God, Rom 10:14, it follows, that it was proper that ministers should be sent, and the Gospel preached to the Gentiles, and that attended with power, in order that they should believe in the Lord, and call upon his name and be saved; and which method God had taken, and which he had foretold he would take, in the prophecies of the Old Testament, and which were now fulfilling: that the Gospel was preached to them, and they heard it, were matters of fact, and were no other than what should be, or might be concluded, from Psa 19:4, cited, Rom 10:18, and that the Jews could not be ignorant of the calling of the Gentiles is clear, first from the words of Moses, Deu 32:21, which the apostle produces, Rom 10:19, and from a passage in the prophecy of Isa 65:1. So that this was no other than what Moses and the prophets said should be, Rom 10:20, and the chapter is closed, Rom 10:21, with another passage out of the same prophet in the next verse, showing the rejection of Christ and his Gospel by the Jews, and which justifies their being cast off by him, of which the apostle treats largely in the next chapter.

For the Scripture saith,.... Of this form of expression, or mode of speaking; see Gill on Rom 9:17. The passage referred to is Isa 28:16, cited before in Rom 9:33; the view with which it is produced is to prove the certain connection between faith and righteousness, and confession and salvation; or in other words, to observe that such who cordially believe in Christ, and make a sincere profession of their faith in him, shall be saved. There are some things somewhat different from, though agreeing in sense with, the words as they stand in the prophet; there it is indefinitely said, "he that believeth", here an universal is made use of, whosoever, or "everyone" that believeth: which phrases are equipollent, and a certain truth it is, that whosoever believes in Christ, whether Jew or Gentile, be he who he will, shall surely be saved: here the object believed in, is expressed in him, which is there implied, and may easily be understood of the stone laid in Zion for a foundation, which is Christ; for other foundation can no man lay, and whoever by faith builds on this foundation is safe: and shall not be ashamed; neither in this world, nor in that to come; in the Hebrew text it is, "shall not make haste"; how this may be reconciled; see Gill on Rom 9:2, Rom 9:3.

If no one who believes in him will be put to shame, it is clear that those who sin will be, just as Adam sinned and was ashamed and hid himself. So whoever incurs the shame of sin obviously does not believe.

"For the Scripture saith," he proceeds, "Whosoever believeth on Him, shall not be ashamed. For there is no difference between the Jew and the Greek; for the same Lord over all is rich unto all that call upon Him. For whosoever shall call upon the Name of the Lord shall be saved." You see how he produces witnesses, whether to the faith, or to the confession of it. For the words, "Every one that believeth," point out the faith. But the words, "Whosoever shall call upon," set forth confession. Then again to proclaim the universality of the grace, and to lay their boasting low, what he had before demonstrated at length, he here briefly recalls to their memory, showing again that there is no difference between the Jew and the uncircumcised. "For there is," he says, "no difference between the Jew and the Greek." And what he had said about the Father, when he was arguing this point, that he says here about the Son. For as before he said in asserting this, "Is He the God of the Jews only? Is He not of the Gentiles also? Yes, of the Gentiles also: seeing it is one God":-So he says here also, "For the same Lord over all is rich unto all (and upon all)." You see how he sets Him forth as exceedingly desiring our salvation, since He even reckons this to be riches to Himself; so that they are not even now to despair, or fancy that, provided they would repent, they were unpardonable. For He who considereth it as riches to Himself to save us, will not cease to be rich. Since even this is riches, the fact of the gift being shed forth unto all.

On the day of judgment, when everything will be examined and all false opinions and teachings will be overthrown, then those who believe in Christ will rejoice, seeing it revealed to all that what they believed is true and what was thought to be foolish was wise. For they will look at others and see that they alone are glorified and wise, when they had been considered contemptible and crazy. This will be the real test, when rewards and condemnation are decreed.

Israel ought not to suppose that salvation by faith is a blessing peculiar to it. For Scripture says that everyone who calls on the name of the Lord will be saved, whether Jew or Gentile, whether slave or free. The universal God saves everyone without distinction, because all things belong to him. Thus we say that all things are recapitulated in Christ.

This applies not only to the Jews but to everyone. Do not put believers to shame, therefore, on account of their former actions, since the Scripture says that they cannot be put to shame.

Having said that with the heart one believes, and with the mouth one confesses, he brings from Scripture testimonies concerning faith and confession or invocation. When he says, "everyone who believes," he points to faith, justified by which one will not be put to shame; and when he says, "everyone who calls upon," he points to confession, which brings about salvation. So now everyone, whether Jew or Gentile, can be accepted by God. "One Lord over all, rich toward all who call upon Him," in other words: this is a king, rich in gold and silver. Therefore, if His wealth consists of the very believers themselves, do not despair, thinking that you have sinned so greatly that you cannot be forgiven. He will accept you, so as to make you too a partaker of His wealth.

Second, he proves his proposition with an authority when he says: for the Scripture, namely Isaiah, says: whosoever believes in him with living faith shall not be confounded (Isa 28:16), i.e., as lacking salvation: you who fears the Lord, believe him, and your reward shall not be made void (Sir 2:8). But our text has: he who believes will not be in haste, as was said above.

The apostle expresses his earnest desire for the salvation of the Jews, Rom 10:1. Having a zeal for God, but not according to knowledge, they sought salvation by works, and not by faith in Christ, Rom 10:2-4. The righteousness which is of the law described, Rom 10:5. That which is by faith described also, Rom 10:6-10. He that believes and calls on the name of the Lord shall be saved, Rom 10:11-13. What is necessary to salvation, believing, hearing, preaching, a Divine mission, the Gospel, and obedience to its precepts, Rom 10:14-16. Faith comes by hearing, Rom 10:17. The universal spread of the Gospel predicted by the prophets, Rom 10:18-20. The ingratitude and disobedience of the Israelites, Rom 10:21.

For the Scripture saith - And howsoever the Jews may despise this Gospel, because it comes not unto them with pomp and ceremony, it puts those who receive it into possession of every heavenly blessing: and this is according to the positive declarations of the prophets; for it is written, Isa 28:16; Isa 49:23 : Whosoever believeth on him shall not be ashamed. He shall neither be disappointed of his hope, nor ashamed of his confidence; because he has that faith which is the evidence of things not seen, the subsistence of things hoped for, Heb 11:1. See note on Rom 1:16.

SAME SUBJECT CONTINUED--HOW ISRAEL CAME TO MISS SALVATION, AND THE GENTILES TO FIND IT. (Rom. 10:1-21) Brethren, my heart's desire--The word here expresses "entire complacency," that in which the heart would experience full satisfaction. and prayer--"supplication." to God for Israel--"for them" is the true reading; the subject being continued from the close of the preceding chapter. is, that they may be saved--"for their salvation." Having before poured forth the anguish of his soul at the general unbelief of his nation and its dreadful consequences (Rom 9:1-3), he here expresses in the most emphatic terms his desire and prayer for their salvation.

For the scripture saith--in Isa 28:16, a glorious Messianic passage. Whosoever believeth on him shall not be ashamed--Here, as in Rom 9:33, the quotation is from the Septuagint, which renders those words of the original, "shall not make haste" (that is, fly for escape, as from conscious danger), "shall not be put to shame," which comes to the same thing.